Te Pipiwharauroa 33

Te Pipiwharauroa 33

No. 33
1900/01/11

(Maori Version at NZETC)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 33, Gisborne, November 1900

TE PIPIWHARAUROA

We are unable to print articles if we do not have the name of the sender. If a person does not want his name to be known then write to us so that we will know your name and address.

We apologize for sending red wrappers to those to whom it was not right to send them. The fault lay with those who were labelling them. But, friends, do not be hurt. It was a mistaken notification. Don’t be upset.

Our elders spoke to us of our mistake in speaking of King Mahuta in Number 32. Those words were not ours but those of the members of Parliament. However, as we were responsible for summarizing those statements, we have to acknowledge that they [the elders] are right. Friends, we are still children and still learning.

We want to remind our supporters to save their papers. At the end of the year they can make a book which one can look at and delve into the recent days. Soon we will be publishing some good articles about the illnesses which attack people’s bodies, about how to nurse the sick, and other articles which it will be appropriate to save. If anyone wants us to keep papers for him here for one year and for us to make them into a book, let us know by post. The total cost is 6/-.

We apologize for failing to print the explanations sent to us by Apirana Ngata of the laws passed by Parliament for the welfare of Maori, the Council Law and the Marae Law, but we will them separately to our supporters from Gisborne to Torere.

There are no pictures in this edition of our bird, but in the December edition we will print four pictures we have obtained and Te Pipiwharauroa will be enlarged to sixteen pages. Pakeha newspapers make a practice of enlarging their Christmas editions. If the feeding of our paper strengthens, perhaps we will permanently have sixteen pages. This edition overflows. Wait for the Christmas Number. In it will be an abundance of articles of all sorts.

MY PRAYER

If someone is weak

Give me strength to help them.

If someone is blind

Enable me to guide them close to You.

Make truthful my defective yearnings

So that I may achieve my longings.

Clothe with life my feeble thought.

Make me what I hope to be.

Let me discover in doing your works

A peace more beautiful than joy.

Lead me beyond myself to love

And make me worthy to be an inhabitant of heaven

And, in due course, to know all the sweet things, all the good things,

As the permanent dwelling place of my spirit.

John Greenleaf Whittier

[If there be some weaker one,

Give me strength to help him on;

If a blinder soul there be

Let me guide him nearer Thee.

Make my mortal dreams come true

With the work I fain would do;

Clothe with life the weak intent,

Let me be the thing I meant;

Let me find in Thy employ

Peace that dearer is than joy;

Out of self to love be led

And to heaven acclimated,

Until all things sweet and good

Seem my natural habitude.

From Andrew Rykman’s Prayer – John Greenleaf Whittier]

[2]  

WAIKATO TANIWHA RAU

(By Apirana T Ngata MA LLB)

Part I

1. The Kingship

Ko Waikato te wai, ko Taupiri te maunga, ko Potatau te tangata.

‘Waikato is the river, Taupiri the mountain and Potatau the man.’ [cf Nga Pepeha 1655]

Potatau is the man. Those elders who know what was said at the time the tribes thought of setting up a king seem to me to be at odds with each other and to be confused so I shall not pronounce on that. But I marvel at how the idea made its way amongst the Maori people when in the days of the ancestors there was no knowledge of this institution, the king, and at how the idea made its way when the control and the sovereignty [rangatiratanga] over these two islands had been handed to the Pakeha, that of the Queen of England and her peoples to the present generation, ceded under the provisions of the Treaty of Waitangi.

A king was appointed, Potatau – a pole to which to tie people, land, and customs, according to what was said. The plains of Waikato were chosen as the base on which to erect the pole. The thousands of Waikato were feathers for the feet of the King. This may be wrong, but it is what one hears mentioned. Word went out to the land that at last Potatau had been appointed, and that while the name of the king was with Waikato, the objectives and the actions were for the whole land. I say that if that were the case, if that word were listened to, some weighty problems would have resulted. But Waikato had brought forth its man and had seized for him the title, the embodiment, the authority and the management. 

Tupu ake ai ano te rakau i tona wahi ka hua, ka rere mai nga manu o te rangi, ka kai.
‘When a tree grows in its proper place it bears fruit and the birds of the air fly to it to eat.’ 

That is indeed so, but one characteristic of a tree is that it stretches out its roots, spreading over the land, to ensure that the tree stands upright. If the totara set up by Waikato was like that it would spread out its roots among the tribes and its growth would be vigorous, with fruit fertilised by the four corners of the country. Then when the time comes it will be felled and be built into a wonderful carved house into which all the tribes will enter. The problem with the tree is that it bears many different seeds. One year this seed is sweet for this bird, another year for that one. Nothing is fixed, and if one year the seeds of Maungatautari, of Pirongia, are bitter what are other birds to do? Perhaps then they will head off to Pua o Te Roku, to Pipiwhakao, indeed to the tops of Ruahine, of Huiarau, finding sweet [seeds] upon landing there, leaving the birds near Hurakia to wander amongs their flowers.

But within the circle of the Kingship that goes from Manuka to Makau, Mokau to Horohoro, Horohoro to Wairakei between Maketu and Tauranga, Wairakei to Tamaki and returning to Manuka, there is only one man, Potatau in his day, Tawhiao afterwards, and Mahuta now. He is the one who embodies the words and the practices and he is the originator of the word and the custom. Now, this is what I observed. The Kingship is an invaluable thing to bring together the tribes and from the days of Potatau to this day the King has called for the tribes to come together. And one sees how good is the coming together of Mahuta’s tribes under his word. Now, if the unity under the authority of a person was to be brought about so that all were encircled by one belt, and the process made clear to the people the nature of the belt, the invitation might be satisfactory to the land. One thing I observed was that Tawhiao’s war against the Pakeha brought evil upon the land of Waikato and those great tribes have clung together under the Kingship to this day. What are the people to do? They have lost people. They have lost land. They cannot go away. Where is the place to flee to? Before the war the word laid down brought them together. After the war they suffered afflictions, from the King down to the lowborn, and that brought them together. If Waikato had held on to its lands all would be undisturbed; the King would not be threatened with rejection by Waikato, but it has come about that quarrels over the land have divided people and fragmented the tribes.

Consider carefully these words, my Chiefs of Waikato. They were not written because I was all fired up or out of ill-will, but are things I have clearly observed, accounts from your own tongues which I have collected during the time I went about amongst you wearing the spectacles of the tribes of the cheeks of our land.

(To be continued.)

GOSSIP

In my article under this title I did not give any examples of this thing, gossip. Now I will set down a few examples to show the evil done by this thing amongst us Maori.

[3]  

Before I set down those examples I will point out the people affected by such troubles. First, there is the one who is spoken about; secondly, the one who is speaking. It causes sorrow to the one spoken about; but gives pleasure to the one speaking.

There are two kinds of such gossip, true and false. If the gossip is true it may still cause sorrow to the one spoken of. If it is false, what then?

It is bad for the person spoken about but it is worse for the speaker, because there will come upon him the curse of the one falsely accused, and there will come upon the person who does not pay attention to false accusations against him the blessings of those who remain silent about such things.

I will now begin to give some examples of the evil, the very evil things brought about by this thing, ‘gossip’.

There was a beautiful woman who lived happily. Her name was Raukura. The young men all pursued her, wanting her to be their wife. Then there came a man and it was spread abroad that Raukura had gone after him. The skin of that man was from Puatohimaru, his eyes from Tutamure. When some of the young men heard it they passed on the gossip and told the woman. Thereupon the woman became sad. She went and hanged herself. Whence this waiata: 

Lie down, Raukura 
on the platform. 
Your skin is moistened 
by the cold dew. 

This is the work of gossip!

There lived that young man. He was the son of a chief. That lad was a very good young man. While the other young men got into mischief he did not. He and a fine young chiefly woman were engaged. A wicked man decided to do something that would make that man think badly of his betrothed. He pursued that woman. He pursued her and pursued her but she would not turn to him. Then he decided to make up a false story about that woman and tell it to her betrothed. One day he went to that lad and said to him: ‘Friend, I came across your girlfriend and a Pakeha up to no good together. The Pakeha had given her spirits and she was drunk.’ When the lad heard this story he went and killed the girl and then himself. Ngapuhi have a saying: 

Nana! toe hanga e te ngautuara.
‘See what [?divisions] are caused by scandalmongering.’

Two more stories before I finish. Many girls from the school attended the hui held at Te Kawakawa. The children from Te Kaha also attended and were praised by ‘Tipi-whenua’ for their poi dance at that gathering. That group of girls was also praised by all of Ngati Porou. When one of that group of children returned to Te Kaha she said that all her friends in the poi group and some of the girls from Hikataurewa who were there had been with the boys. Only she and her friend didn’t have boys. That story is still being widely spread and it is impossible to tell the damage done to the names of that group of children. I must also say that this child’s action in making up such stories has led to the cessation of such trips for the resolute children of that coast.

When I too went to Te Kaha I heard it being said that a man very close to me was ill and that he was being worked on by the tohunga. Afterwards his son went to a tohunga and was told: ‘Your father’s illness is about land since recently there was trouble over that land. The man who is meddling with your father has fair skin.’ Now the Maori heart latches on to the idea that it is the same person who quarrelled with the sick man who caused him to be cursed. The Maori tongue began to gossip saying that so-and-so was that person. Presently that man who had been slandered realised that his situation was the result of Maori ways.The lies emanate from the tohunga and are like food traps left out day and night. Don’t forget our proverb: ‘An unreliable spirit ….’ 

He atua kahu rakiraki, waiho te mate ki a Hapopo.
An unreliable spirit left Hapopo to his death.    [cf. Nga Pepeha 363].

So much for my explanations of this dreadful practice of ours of malicious talk. It is for us, knowing what this thing is like, to be careful now how we use our tongues. Do not let your tongue be your ruler and guide. Slander is a two-edged knife gripped by the edge which cuts both the other person and you also. 'On the day of judgement people will have to give an account for every careless word they utter.... by your words you will be condemned. (Matthew 12.36-37).’ 

Tau-Hou.

[4] 

DEATH

‘Let me die the death of the upright, and let my end be like his!’ (Numbers 32.10)

What is death? It is the separating of the spirit from the body, leaving the body as worthless, as dust. The person has gone and the husk has been laid aside. Everyone knows that the day will come when death will have dominion over him, but how many days do they give to thinking about the day they will die? No-one wants to die soon but thinks that he will live long in this world; some of his contemporaries may die before him but he will die as an elder.

Although a person may not have faith and does not direct his thoughts towards God while his body is still strong and alive, when he knows that his days are numbered his thoughts turn to God. The person living close to death becomes a thing of faith. Balaam was like that. He knew that the upright died a good death and he wished his death to be the same. Our verse is a prayer by Balaam.

Balaam had not always done the things God asked; he trampled on God’s word. Likewise many people in this world are committing sin. They are the servants, the workers of the devil, but they think that when they die God must love them and they will be happy in heaven. They think of God as like children whom they can trick. Wouldn’t a person be foolish to pay a man who had worked for someone else? Would this man not be troubled and will not God be troubled? Reader, if you want your death to be like that of the upright, let you life be like that of the upright. The Maori heart must agree that this is the case.

Many people say that death is a good thing, a passing from death to life, an entry into the world of light, the world without pain. I think that death is something very evil, dreadful. Paul described death as the last enemy (1 Corinthians 3.5,26). Who is prepared to say that an enemy is beautiful? To a woman her child is a precious possession; she certainly doesn’t think it good should the child die, and indeed she is very careful to prevent it dying. But should it die and be taken away, the woman is left behind weeping and wailing and pining. Death did not listen to her weeping or to her prayer to leave alone the fruit of her womb. Can you say that death is something beautiful? No! Was it good that death struck the children of te Whanau-a-Apanui, the people of India, of Transvaal, of America? ‘The last enemy is death.’

But for the Christian, the one who has been forgiven his sins, death is good and he does not fear it. Balaam knew that the upright died a good death so he prayed for a similar death. For the Christian death is a rest, a going home, a going to see his Father, a seeing of those who have gone before. (Hebrews 4.9, Revelation 14.13, John 14.2, Hebrews 13.14) Paul desired that his death would come soon. ‘I want to go and to live with Christ. This is the best thing of all.’ (Philippians 1.23) Simeon asked to be allowed to go. ‘Now, Lord, let your servant depart.’ In this edition we tell of the death of Tahana. At Paranihi o Ahiahi, when death drew near, he called, ‘Welcome, Sister Death,’ as if death was a beloved lost sister who was returning to her brother. When General Havelock was dying of his wounds he said, ‘See how Christians die.’ When Mrs Havelock was told that he had not survived, she raised her head and then said, ‘This saying is very good for the faith.’ His death was that of a Christian – joyful, peaceful, and fearless. Balaam wished for a death like that. Reader, what will your death be like, for your death will certainly occur one day? Do not enter death in darkness but know the home you will settle in.

Not only does the Christian find peace at his death; he also finds exultation. Paul said, ‘Death, where is your sting? Grave, where is your victory?’ (I Corinthians 15.55) For the Christian death has no sting; it certainly does not have victory. Death and the grave were defeated by Christ at his rising from death. His is the victory; a victory he shares with the people who trust in him. Death to the Christian is a sleep (I Thessalonians 4.14) from which he will awake to eternal life and glory. (John 5.29) As for unbelievers, while they live in this world they are slaves to the fear of death. (Hebrews 2.15).

A final word. Friend, how will you be at the time of your death? Will you perhaps be brave? If your life has been bad, your death will be bad and your resurrection will be bad. [5] ‘In the place where the tree falls, there it will lie.’ (Ecclesiastes 11.3) Do not say that with God lies the issue of your life or death; it lies also with you. The way of life is clear, and if you do not travel by that way you will find that you come up against an obstruction at the end of your road. So, the way in which you can die in peace and in joy is to know that your sins are forgiven and you have peace with God through the death of Christ. Don’t wait until you are near death, until your body is weak, before turning to God. God is not the God of the dead but of the living. ‘Redeem the time because the days are evil.’ (Ephesians 5.16)

TRAVELS IN THE MAORI AREAS OF THE PROVINCE OF MARLBOROUGH

Following the instructions of my superiors to present an account of my travels in the Maori areas here, I send these few words to be spread out by our bird to those places he reaches and where he settles. Last April Mr Jenkins, one of my superiors, and I went to Okaha, a village almost 50 miles from Waitohi (Picton) where I was living. Mr Jenkins is a manager of the Bank of New South Wales in the town of Te Piwa (Blenheim). He is a man of action who seeks ways to increase the well-being of the Maori here. He is a man of faith. We went to select a good site on which to build a school for the children of that village. We also went to see the Maori, indeed, the main reason I went was a concern for that remnant of the people.

The horses we travelled on were those of the ancestors, that is, we went on foot. We arrived after two day’s travel. When we appeared there was much greeting and much pleasure expressed by the people towards us. Upon our arrival we went to inspect a good place on which to erect the school. The timber for the school had already arrived there. Many other places were looked at before, but they were far away in the bush. Mr Jenkins wanted it built beside the sea so that it was also close to the Maori settlement but also within the bush. As a result of the desire of the Maori to build a school for their children they were great-hearted in carrying and dragging the timber from the sea to the bush. The Church has paid for everything to do with this school, including paying the teacher. He and I arrived on the Saturday and next day on the Sunday we were given the service to take. After their prayers were completed, while I was preaching to them the love welled up in my heart as I became aware of the trials faced by those people, trials of body and spirit – something the like of which has not touched my heart before, so that tears flowed from my eyes.

Greetings to you boys and girls of Te Aute and Hukarere. Persevere in fulfilling our objectives which will bring life to the people who bleed to death. And ‘lift up our eyes to the hills, from whence cometh our help’ (Psalm 121.1).

This July I went there again. This time it was me and ‘alone’; I went by myself. When I arrived the school had been built and the children had been in school for one month. The teachers are very good. Both are women, one from Auckland and the other from Nelson. And their children are quick to learn the things they present them with. Their work is not only to teach them Pakeha learning but also to teach the children to know the love of our Lord. I was there for two weeks living with the local Maori and the love I felt in my heart for them increased. It was the same for them; they valued greatly my presence and made me so welcome too.

During the two weeks I was there they all gathered in the morning and the evening for prayers – at 7 a.m. and at 5 p.m. This was a cause of heartfelt gratification to me, to be working here amongst these strangers, and I know that there are others who experience the same contentment at the ease with which the work goes forward. The important messages spread in this district are the words and actions of the Te Aute Students’ Association, something which gives pleasure to each member of the Association.

Soon this place will be known through the school. The children are very quick to learn. Not one child knew any Pakeha words when the school began; now they have an abundance of Pakeha words.

They have learned many Pakeha hymns; a sign of the good teaching. Greetings, Okaha. Shout out your name! 

Wi K Paraire.

[6] 

TAAHANA

We saw Mrs Karanata’s letter to her friends expressing her great sadness and that of her younger sister and her daughters at the death of one of their Maori children, Tahana. They cared for him in their home right up to his death. But they were happy that Tahana went in the knowledge of the Saviour, which is eternal life. While lying ill he spoke some beautiful words, words which showed that he had no fear of death. When he saw that one of his nurses was sad he said, ‘Don’t cry. I am going to everlasting life.’ His thoughts turned from the power of death and he spoke from the heart of the third and fourteenth chapters of John, crying out, ‘I have been born again.’ When he finished reading in English the fourteenth chapter he said, ‘Beautiful, beautiful!’ Farewell, Tahana, to the beautiful home. These Pakeha women are to be honoured. They left their home in Christchurch and went to the Whanganui district, to Karioi, near the foot of Ruapehu. ‘The love of Christ constrains us.’ [2 Corinthians 5.14]

A REQUEST

On 20th December there will be a sale of Maori goods by Mrs [C P] Davies at her home in Kaiti. This lady does this every year. She gives all the proceeds to the work of the Maori Church and also for sending the Gospel to Melanesia. She asks all Maori to send her Maori artefacts to sell to her friends, though she especially asks all the Maori of this area. The things she most wants are baskets, small or large, although the small ones are most desired by the Pakeha women. Don’t use Pakeha treatments to change the appearance of the flax. But send all Maori artefacts. Ladies, be quick to respond to the request of the Pakeha lady who loves the Maori. Send to or leave the artefacts with Mr Davies at Williams and Kettle’s place, Gisborne, or their home at Kaiti. Be generous in your thinking. Do not expect to be paid. She is not doing this to make money for herself but for the welfare of the Maori people. If the artefacts were to be paid for there would be little money left. She will pay for sending them by mail.

THE DEATH OF ARCHDEACON CLARKE

On 21st October Archdeacon Clarke went to his rest; leaving behind suffering he crossed to the world of light. There can be no shedding of tears or wailing. He was 69 and died at Parnell, Auckland. He was extremely ill, and therefore his friends were glad at the swiftness of his going so that he was not in pain for long. For four days he lay unconscious of anyone.

Clarke was born in 1831 at Waimate. His first job was as a schoolteacher. In 1856 he was made a deacon and in 1858 he was ordained priest. With the outbreak of the war in Waikato his school in Tauranga closed and he came as a companion to the Bishop of Waiapu here in Gisborne. When the Bishop departed under threat from the Hauhau, Clarke returned to Waimate. He lived there for many years preaching the Gospel to the Maori. Subsequently he was appointed Archdeacon for Waimate North and he returned to live in Auckland. He had the oversight of the Maori Church in the Diocese of Auckland. Because of his gentle, loving heart he was greatly loved by the Maori people and the Maori clergy of his district. Farewell, sir. Travel on the road prepared. Joy be yours. There is distress at your passing. People feel love and sadness. Your children are left behind as orphans, wandering aimlessly.

I am left sighing alone in the world.

A land covered in mist greets me.

The sea spray weeps for me.

I seek in vain over the mountains.

The flock of godwits wanders aimlessly.

There is no father for you there.

He is gone to bind together seeds,

The fruit of the miro….!

The proverbs says: 

Kia mate ko tai taha, kia mate ko taitaha; tu noa ana nga turanga i Kaitu ka ngaro Ririhape.
Wherever he perishes on the shore, the landing places at Kaitu are useless and Ririhape is lost. [Conjecture]

[7] 

THE MEDICAL SCHOOL

The Dissecting Room

Last year ‘Te Pipi’ told of some of the doings of the Medical School. Those articles were published on various marae and now the readers of Te Pipwharauroa in every place are aware that there is a school for learning doctoring in New Zealand at the southern end of Te Waipounamu.

These words will not be very many, and will focus only the business of the dissecting room. Before anyone reads these words, do not expect to see the number of ‘Te Pipi’ printed in it. Be careful with your tongue, lest you fail to express your thoughts clearly or fall into error

That room is perhaps 40 feet long and 20 feet wide and 16 feet high, and is on the floor at the top of the building. There is also a room below at ground level where the corpses are left in treated water to prevent decay. It can be that they are two months lying there, and when they are brought out there is no smell or anything. Should the dissection be prolonged then the nose becomes aware of it.

At the commencement of the school one is taken up to the room described and allocated one to this table, another to that, until all three are full.

The dissection begins and each twosome goes to the part they choose. Two look at the neck and the head, two the one arm as far as the shoulder, two the waist, two the one foot, working from the join of the thighs down. Altogether ten work on the one body.

Men and women both work here; there are indeed some women learning medicine.

Why are people dissected? Is it just for pleasure, or mischief, or even just amusement? It is not for pleasure. Who wants to go to the place of corpses to smell the odour? Who wants to be in a smelly room for two hours every day?

The reason we do what is done in that room is to learn the wonders of people’s bodies. The parts of the bodies of every animal have been investigated and they are not like a human body. David says: ‘I am fearfully and wonderfully made.’ [Psalm 139.14] That elder also said, ‘Human beings have been made by God little lower than the angels.’ [Psalm 8.5]

Many of the illnesses suffered by people strike inside the body and with the aid of a knife can be sought and cut out so that the person is made well. It is like the thing infesting the kumara mound. With a spade you dig to the root of that thing so that it dies and the kumara mound lives. But if the digger does not know where the roots of the kumara are then perhaps he will cut through them. And this is the reason we look at the things inside a person so that we can cut to whatever place, and so that the doctor knows what things are near his scalpel. These words about this aspect of a doctor’s work should inform you. Perhaps I shall send some more soon. Enough. 

Tutere Wi Repa. 
Dunedin, Otago.

SOME YOUNG MAORI

These are the words of the Wellington correspondent of ‘The Lyttleton Times’, the Christchurch newspaper, concerning Apirana Ngata: ‘The man who has climbed to the top in the last few years is Apirana Ngata, an MA and a lawyer. In the light of his achievements in recent times, all other Maori fall before him, including Hone Heke. He is a fine gentleman, despite his learning. He speaks English like a Pakeha. One can see his learning in his writings. During an evening of entertainment at Parliament House he sang a Pakeha song he had written, which was very good.’

The speech of Paraire Tomoana, son of Henare Tomoana, at the session in Napier of the the Pakeha Synod of the Diocese of Waiapu, was highly praised. The Pakeha minister of Gisborne said that Paraire made the best speech at their gathering. Paraire Tomoana is the first Maori person not a clergyman to enter the Pakeha synod for this area. The subject of his speech was the sale of liquor in the King Country. He condemned the Government’s intention to permit the sale of liquor in the Waikato. There are two peoples in this country, Maori and Pakeha; one is powerful, one is weak, like children. These are some of the words of Paraire: ‘We are children, and by you, by the Pakeha, by the powerful people, must be carefully guided, guided to a good place. Do not put stones in our path lest we strike against them and fall.’

[8]  

A LETTER FROM WELLINGTON

Gisborne, 
October 29th, 1900

To the Editor of Te Pipiwharauroa.

Bird, greetings! 

This arrives at the time when it is getting warmer, the trees of the season are in flower, their sweetness strikes people’s noses, and you also emerge above crying out, ‘Shriek out seven! Shriek out eight!’ Cry out as you go taking this letter that follows to the marae of every boy and girl. Sing, ‘Kui, kui, whiti, whiti, whitiwhitiora.’

Tuta Nihoniho.

Wellington,
 October 26th, 1900.

To Tuta Nihoniho, 

My boy, greetings. 

No petitions or laws have been completed this year because of the large amount of work involved in the Maori bills – the Maori Land Council Law and the bill to protect the health of the Maori people, the Rat Bill. There are twelve members, all Maori. These members have to deal with the subject of dogs, the improvement of marae, houses and sleeping places, doctors, and other matters to help Maori flourish.

The Land Bill Committee] has 3 Pakeha and 4 Maori members. There will be an office set up in Wellington where all the Land Councils of Aotearoa can meet. The area covered by the Land Council in our case is Potikirua to Waikari; for Ngatikahungunu, Waikari to Wairarapa; for Te Arawa, Potikirua to Wairakei; there are three divisions of the Tai Rawhiti. The areas covered by the Marae Bill are Wairakei to Te Matataa, Matataa to Tarakeha, Tarakeha to Tawhiti-a-Pawa, Tawhiti to Te Paritu, Porangahau to Turakirae; Tai Rawhiti is divided into six marae areas. Each area has 12 members, so choose wise young people for that work.

My boy, I have achieved what I have desired and struggled for each year, and also the things that the people of the Tai Rawhiti have wanted and my heart is content, although some places still have problems and await another year to set them right.

My boy, put all your energy into taking up these laws, whatever the boundaries may be. If we despise them then that is the end. They will not come up again later. This is something the Tai Rawhiti has fought for over many past years.

It will be for Apirana Ngata to explain this to all the peoples of the Tai Rawhiti because I am still laid up by my illness. I am full of admiration for Apirana. He thinks as I do and he has my instructions. If I get better then I will see Ngati Porou.

The name given the Marae Bill there where you are is Horouta, for Gisborne it is Takitimu, for Napier it is Tamatea, for Wairarapa it is Te Upoko-o-te-Ika.

It is for you to make this known to the whole of Ngati Porou. 

From your loving father, 
Wi Pere.

TIKIRAU

To the Editor of Te Pipiwharauroa. 

Friend, greetings! 

I would like you to carry our thanks for the speech by A T Ngata in Number 27 of our paper. Although his speech was long it is the closing words we want to comment on. We were very grateful and concerned at heart when we elders realized the import of this article. We wondered whether those elders should seek cinders or perhaps ashes, but we elders need not seek ashes because of where we live, for, as the saying of our ancestors puts it, 

Ara te korero e haere ra i runga o Tawhiti-o-Pawa, takoto noa Waimahuru.

‘While tidings go over Tawhiti-a-Pawa, Waimahuru remains solitary.’  [cf Nga Pepeha 60]   

It is like the minister who returns to Raukokore and Wharekahika while Whangaparao-mai-tawhiti misses out. In bygone days of faith this was a landing place for Ngati Porou and other tribes. Now because this district is far away the children go to church at Raukokore leaving the elders here. Tell us, what is wrong with old men and women? Perhaps when the problems settle down we will wander about over there together. Is it not like what the proverb says? 

Ka haere te totara haemata, ka takoto te pukatea wai nui.

‘The strong-growing totara floats, while the water-logged pukatea sinks.’ [cf Nga Pepeha 927]

Perhaps this is a Maori thought, but there is another perhaps: ‘Where two or three are gathered together in my name, there am I.’ We see clearly what this saying means. Our thoughts go to the proverbial answer Auru gave to that man’s question: ‘What is your evidence for wrongdoing, Te Auru?’ His answer: ‘You are eating here while I am sitting over there.’ So we sit here in ashes without end.

From your elders, 
Puwharariki and Te Ranga-a-te-Anewa.

[9] 

 THE WAR IN TRANSVAAL

The state of the war in Transvaal is still confusing and it has not yet ended. Some Boer soldiers have dispersed throughout the whole land. They are seeking to annoy the English but many of them are being captured week by week. It is a senseless and fruitless work insofar as English soldiers are in possession of all the large towns in the country. According to General Roberts there is no reason for him to remain now in Transvaal and so on 20th of this month he is returning home, perhaps leaving Kitchener to completely subdue the Boers. Roberts has been appointed commanding officer of all the Queen’s soldiers. Lord Wolseley is retiring.

The arrival of Roberts in London will be a great occasion. One contingent of soldiers has arrived in England and they received a tremendous welcome. The soldiers of Canada have also arrived. The Government there has arranged for each soldier to have 160 acres. At sea on the way home is the first contingent sent by New Zealand, that is, the 82 survivors and one of the Lieutenants, Jackie Hiu [?Hugh, Hughes] of Napier. On 21st October last year they left and they will perhaps arrive towards the end of this month. They will arrive to be celebrated by their country because they have been some of the finest soldiers in this war, and Lieutenant Hiu is also one of the bravest. He was a Private when he went and he returns as a Lieutenant. Major Robin has been promoted to Colonel.

Lord Roberts has sent a telegram to our Prime Minister telling of his admiration for the bravery and the strength of the New Zealand soldiers. This is his cable:

‘Of all the soldiers who fought under me here in Africa, there were none like those soldiers sent by New Zealand to help the Mother Country (England). They were warriors, real men. I have great admiration for them. I don’t have adequate words to express my praise of them.’

The soldiers sent by New Zealand to the war were: 71 officers, 1723 soldiers. Of this contingent, 3 officers and 39 soldiers died in action [lit. by the gun] or through sickness, 5 officers and 86 soldiers returned home sick, 1 officer and 11 soldiers quit, 142 soldiers entered the Africa police force, and 1 soldier was dismissed.

Lord Roberts has issued a warning to the English not to teach his soldiers to drink beer at the entertainments arranged for them when they return home. He is very concerned for the well-being of his soldiers. In times of war they were resolute and in times when there was no war they were chiefs. His words are those of a chief. Here it is foolishly said that it is beer that makes a celebration.

This is the time when Kruger will be arriving in Europe. His money, that is, the gold was taken by the government of the Portuguese. Kruger says that he is going the ask the great powers to assist him, however he appeared very ill on board ship. But the powers will not want to go back to old times.

THE WAR IN CHINA

There is no news of the war in China this month, however the allies are still seeking to punish the murderers. The killing of some women, and also of the missionaries, was terrible – wickedness which we are unable to print.

One faction in China sought to fight against the faction which supports the Emperor. There was intense fighting but things are calmer these days.

The allies have prepared an ultimatum to the government of China. If their demands are not met, the allies have made clear what they require and they will not consider the government of China.

ODDS AND ENDS

Some Maori carvings have arrived in Auckland from an area of the Bay of Plenty. These things were hidden when Hongi ravaged the Tai Rawhiti. They were lost for 76 years. Now they can be seen. They were forgotten by the children. When a Pakeha heard rumours he went to buy them and acquired them. The Pakeha newspapers say that that Pakeha was very lucky. These are real treasures from ancient times and not like the rather Pakeha carvings of these days. Maori do not know the importance and the sacredness of their Maori treasures and they sell them to provide money. We will be happy if the Government purchase these treasures so that they belong to the colony. People, hold on to the remnants of Maori things; they are our greatness.

[10] 

We saw in the Pakeha newspapers that Hone Heke, Member for Northern Maori, had been declared bankrupt on the basis of a petition from some Christchurch Pakeha, one a publican and one a lawyer.

On 30 October Hohepa Rene died at Waikanae. He was running to catch a train which had just started to go and he slipped and fell under the train. Rene was very well-informed about Pakeha things. He was taught at the Bishop’s school in Nelson. He also went to England in Joseph Warbrick’s rugby team.

An act of great bravery was the saving by the Queen of the Portuguese of a man who was close to drowning in the sea. That lady was on the seashore when she saw that man grasping in vain. She went into the sea and saved the man.

On 26th October the HMS Mildura, one of the Queen’s battle ships, anchored here with the Governor on board. Gisborne was the first town he landed at on his return from raising the Queen’s flag on some of the many islands of the ocean. Rarotonga has come under the authority of the Government of New Zealand here.

On 1st of this month the Governor opened the Exhibition at Christchurch. Many people were there and people are still arriving. It is said that there has never been an exhibition in New Zealand as good as this. The Government arranged for a canoe crew to come from Whanganui, poi dancers from Otaki, and haka groups from Wairarapa to Hastings. On 1st and 2nd January there will be canoe races. The Exhibition ends of 31st January.

On 8th a telegram arrived for Tuta Nihoniho from Taare Parata, organiser of the Maori contingent going to the exhibition at Christchurch, asking that we send a 25 man kapa haka.from here.

LOST AND FOUND

One festival day at Nelson a boy went to the fair instead of to school. That morning the teacher mistakenly thought that his parents had kept him home to work. Then, a week later, the teacher saw that boy in the photographs taken at the fair and printed in the newspaper. There was the photograph of that impudent child showing clearly what he had done. He had to own his error, his sin. The Bible is right: ‘Be sure your sins will find you out.’

The black murderers in Australia have been arrested. One was arrested after being wounded; another was found asleep. They had separated. For three months they hid in the bush but they were at last found. It could not have happened otherwise. The wages of sin is sadness, misgiving and death. The Pakeha says: Sin never pays. No-one will ever profit from sin. ‘Be sure your sin will find you out.’ (Proverbs 32.23)

A man by the name of Blatch has been arrested in Wellington for the murder of a person in England nine years ago. The man fled and his whereabouts was not known. Now he has been found in Wellington. He is being questioned. The arm of the law is long, wherever a person is it will stretch out to him and he will find himself writhing in a trap.

INVITATIONS

We printed the invitation from Ngai Tahu, Matawhaiti, and Rongomai-wahine, to ‘the debased and negligent authorities within the territory of Tai Rawhiti’, to come to Korito, Mahia, on 24th December for a Christmas celebration to collect money to renovate the Korito church ‘which is being eaten up by terrible leprosy, by the huhu grubs, by dampness and by rot.’ The Rongomai-wahine invitation teases the other authorities and afterwards they sing out to bring them some money. Away you go!

We also print the invitation of the elder, ‘Te Tahi-o-te-Rangi’, for all the authorities and tribes to come together and join the Te Aute Association at Pupuaruhe, Whakatane, on 18th January, 1901, for the dedication of the carved house, Ikapuku. That elder says, ‘the dedication of the Maori house is a foreshadowing of a house of God, a church, which we have a heartfelt desire to erect.’ Tribes, authorities, put every effort into supporting and blessing Te Tahi’s invitation. A new manna rains down. Support it.

[11]  

THE TRAGEDY AT MOTU – A COMMENT

To the Editor of Te Pipiwharauroa. 

Friend, greeting!
 

My heartfelt thanks and joy at the strength of our bird which carries weighty things to the marae of the tribes of these islands.

These are a few word for it to carry for the people, Maori and Pakeha, to hear. Bird, carry the tragedy of Te Whanau-a-Apanui to the marae of our friends that they might know of the dreadful disaster which struck those families of ours and left their hearts in pain. From the distress of my heart I say: Friends, you people to whom these children belonged and the women whose children they were, we salute you in this tragedy. I am seeking to understand this great disaster and I find myself asking if the responsibility for the disaster lay with the children or with the adults. I have to say that the responsibility lies with the adults. They demanded a school for their children. It was a good objective but they did not give sufficient thought to what was involved when they sent those children to school. They turned rather to embrace the Ringa-tu Church and they left those children to seek learning there. And so they were misdirected to do according to the precepts of their church: working on Sundays and the various deviations from the law.

Sirs, it is to us a dreadful thing to plough corn on Sunday and to do other major work. Are these what your children should be doing, whom you send to school? My children, this should not be, but they should be taught to respect Sunday. The Queen has given us Sunday as well as the school. This is the reason for the affliction of the children – your trampling on the law. Your ancestors’ Church before was the Christian Church and afterwards you adopted that Church. Paora Ngamoki is the priest for Pakoriri to Maraenui, Hamiora Hamo for Omaio to Oari-o-kara as far as Te Awanui, and Matenga to Te Kaha as far as Pahaoa. Friends, have you not seen the works of those elders which you tramp in the mud. Do not ask for what the reason you are being punished; to my way of thinking it is indeed because you transgress the law. Sirs, let’s stop all this and return to the treasured bequest of our parents and ancestors too, who have gone to the darkness of death. I think now that the way to find peace for this affliction is to return to the faith of our parents and ancestors, then there will be an end to distress of heart. Another thing, if you leaders do not return to the Church of England, then no low-born person is going to take up the gift of our parents and ancestors. And you are to be a chief for the whole of the Whanau-a-Apanui wherever you live, and you are to be a chief for everyone in this district, and it is for Ngati Porou to raise you up above the people.

That’s enough said about our tragedy. We were distressed by our affliction.

From your friend, 
Reihana Moari. 
Tikitiki. 
September, 1900.

THE STATE OF THE MAORI

The Maori of Motueka

This is a response to the article by Hohepa Peka of Gisborne about ‘The State of the Maori People’, published in Te Pipiwharauroa. We appreciated his words very much. To my mind they were very true. This is the point, people, that we should work towards new objectives, leaving behind the old ways, and taking heed of the advice of Mr Pope, the inspector of schools, who has completed writing books in the Maori language. What he writes in those books is absolutely correct.

Friends, when I lived in the old Maori fashion I was very lazy when it came to producing food for myself. When I saw the Pakeha way coming, I left the old world and worked in this new way. Friends, we would be very pleased should anyone wish to see how things are with the Maori of Motueka. They are very good. Here we have hop gardens and orchards of every kind growing peaches, apples, raspberries and others of the many fruit trees of the Pakeha. There are no lazy people here. Should there be a lazy person, he alone is responsible should he die of starvation. A lazy person will not be helped. Here we no longer hold big feasts for the dead, rather we follow Pakeha practice. It is very good. All that is done in this place is done according to Pakeha ways.

From your friend, 
Hutu Paaka. 
Motueka, Te Waipounamu.

[12] 

RED, WHITE AND BLUE

Red, white and blue are the colours of the English flag, of the British. The name ‘English’ is used only for the people of England, excluding Scotland and Ireland. ‘British’ covers all those people under the authority of the Queen. The Scots and the Irish get upset at the use of this name, ‘English’, feeling that they are shut out. Red, white and blue are the colours which are attached to the chests of people these days to honour the bravery of the British. A favourite song of the Pakeha is: ‘Shout for the Red, the White and the Blue.’

One name used in England is that of John Bull. John Bull is depicted as elderly and with a big stomach; he has a tall hat and big boots. The nickname for an English soldier is Tommy Atkins, and for the sailor on a battleship is Jack Tar. Some of the best British songs are songs about soldiers and sailors. I have translated into Maori only the choruses which are the pieces sung at the end of each verse.

Soldiers of the Queen

Lads, it’s the soldiers of the Queen,

Who have been, who have seen fighting,

Fighting for the glory of England.

When we show the enemy what we want,

When we say we always win,

When they ask how we do it

We proudly point to each one

Of the soldiers of England, of the Queen.

[It's the soldiers of the Queen, my lads

Who've been, my lads, who've seen, my lads

In the fight for England's glory lads

When we've had to show them what we mean:

And when we say we've always won

And when they ask us how it's done

We'll proudly point to every one

Of England's soldiers of the Queen.]

Sons of the Sea

The sons of the sea, all British bred,

Travelling over the ocean, laughing at the enemy.

Other peoples may build ships

And think that they know how to fight,

But they are not able to build the bulldog breed.

This is how the name of England became great.

[Sons of the sea, all British born,

Sailing every ocean, laughing foes to scorn.

They may build the ships, me lads,

And think they know the game,

But they can’t build boys of the bulldog breed

Who made old England’s name.]

God bless the Queen!

NOTICES

To the Parishes of Ngati Porou

Unless there is a problem my travels will be as follows:

Nov 29 Waihau

Nov 30 Waipare

Dec 1 Tokomaru 2 Sunday

3 Waipiro

4 Waitakaro

7 Rangitukia

8 Tikitiki 9 Sunday

10 Te Kawakawa

11 Wharekahika

14 Kaharau

15 Tuparoa 16 Sunday

17 Waipiro

18 Waipare

19 Mangatokerau

20 Waihau

21 Te Rau

Herbert Williams, 
Nov. 1, 1900.

A NOTICE to people wishing to have the Book of Common Prayer and Hymn Book. I have many copies of these books now. The price: Large, paperback – 2/6. Large hardback – 4/. Small paperback – 1/-. Small hardback – 2/6. Small superior hardback – 3/6. Hymn Book – 1/-. I will pay the postage to send the book to you,. H W Williams, Te Rau, Gisborne

The Hymn Books have all been purchased. We will notify you when some more arrive.

RULES OF TE PIPIWHARAUROA

1. Te Pipiwharauroa is published monthly.

2. The cost of the paper is 5/- a year, payable by Postal Note or stamps.

3. When the shillings sent in by someone are used up then his paper will be wrapped in red; after two such postings of the paper it will cease to be sent.

4. It is acceptable to contribute articles from anywhere in the land, but it is for the Editor to decide whether to print them or not. Write clearly.

5. Address your letter like this: TO TE PIPIWHARAUROA, TE RAU, GISBORNE.

SUPPLEJACK SEEDS FOR OUR BIRD

£1 Two SS Teachers; 10/- Mr Holloway; 5/6 Horowai Haerewa, Ruka Haenga; 5/- Henare Mauika, Teone Pata, Teipu Waraki, Herewini Oterangi, Wi Katene, Tame Eria, Heta te Kani, Maaka Paweherua, Raniera Pereto, Piriniha Teeke, Ngawiki, R Tupai, Watene Taitapanui, Parekura Kohere, Waihuka Kohere; 4/- Rewita Niwa; 2/6 Ataria Tipuna, Hohepa te Wahangu, Rapata Manuera; 1/- Kora.

H W Williams, Te Rau Press, Gisborne.